Author:prekshaa
yadihAsti tadanyatra yannEhAsti na tat kvacit || (Adi Parva: 56:33)
That which exists in the Mahabharata exists everywhere in the world.
That which is not in the Mahabharata does not exist anywhere else.
Such laudatory exclamations, and the eulogies of the greatness of Bhagavan Veda Vyasa, the architect of Indian culture and civilization, are plentiful. Even if we regard the Mahabharata merely as a work of literature, it continues to stand as an unparalleled feat.
আমাদের অনেকের কাছেই কৃষ্ণ হলেন হিন্দুধর্মাদর্শের প্রতীক। তাঁর প্রতিটি চিন্তাধারায়, বাণীতে ও কর্মে হিন্দুমতাদর্শ প্রতিফলিত হয়। তাই এতে এমন কিছু আশ্চর্য লাগেনা, যখন দেখা যায় যে, ভারতযুদ্ধকালীন অর্জুনকে প্রদত্ত তাঁর পরামর্শ গুলি হিন্দু-ভাবনার সর্বশ্রেষ্ঠ সারকথা রূপে পূজিত হয়। ভগবদ্গীতার বর্তমান রূপ-টির প্রতিটি শব্দই যে কৃষ্ণ কর্তৃক উচ্চারিত হয়েছিল, তা আজ জোর দিয়ে বলা না গেলেও, খুব সম্ভবত এটাই মনে হয় যে, অন্তত গীতার মূল সার-টি কৃষ্ণেরই বাণী। আমরা সকলেই কখনও না কখনও এমন পরিস্থিতির সম্মুখীন হয়েছি, যেখানে কোনও এক হতাশাগ্রস্ত বন্ধু পরামর্শ আশা করেছে। এমতাবস্থায় আমাদের সবচেয়ে স্বাভাবিক প্রবৃত্তি হল,
Arjuna ran behind Uttara for less than a hundred steps before he caught the young man’s tuft of hair, bringing him to a halt. Uttara began whining like a person overcome by a great calamity. “I will give you a hundred coins made of pure gold; I will gift you ten elephants in rut; leave me alone Bṛhannaḍā!” he pleaded with outstretched hands. Fear had paled the reasoning and consciousness of the young prince; listening to his words and his entreaties, Arjuna smiled and led him to the chariot. He said, “O prince!
ಉಪಕ್ರಮ
ಭಾರತೀಯಕಾವ್ಯಮೀಮಾಂಸೆಯ ಪರಂಪರೆಯಲ್ಲಿ ಮೌಲಿಕತತ್ತ್ವಗಳ ಆವಿಷ್ಕಾರ ಮತ್ತು ನಿರೂಪಣೆಗಳು ಭರತ, ಆನಂದವರ್ಧನ, ಅಭಿನವಗುಪ್ತ, ಕುಂತಕ ಮುಂತಾದ ಪಥಪ್ರದರ್ಶಕರಿಂದ ಆದ ಬಳಿಕ ಇವುಗಳ ಆಧಾರದ ಮೇಲೆ ಸಾಕಷ್ಟು ಸಂಗ್ರಹ, ಪರಿಷ್ಕಾರ, ಸ್ಪಷ್ಟೀಕರಣಾದಿಗಳು ಮಮ್ಮಟ, ರುಯ್ಯಕ, ವಿಶ್ವನಾಥ, ಜಗನ್ನಾಥರಂಥವರ ಮೂಲಕ ಆಯಿತು. ಪ್ರಾಚೀನರಾದ ದಂಡಿ, ಭಾಮಹ, ರುದ್ರಟರಂತೆ ಇವರ ಪರವರ್ತಿಗಳಾದ ಭೋಜ, ಮಹಿಮಭಟ್ಟ, ಶಾರದಾತನಯ ಮುಂತಾದವರೂ ಹಲಕೆಲವು ಮೌಲಿಕಸಂಗತಿಗಳನ್ನು ಕಾಲಕಾಲಕ್ಕೆ ನೀಡುತ್ತಲೇ ಬಂದರು. ಇವೆಲ್ಲ ಸಂಸ್ಕೃತಭಾಷೆಯಲ್ಲಿ ಪಾಶ್ಚಾತ್ಯಪ್ರಪಂಚದ ಸಂಪರ್ಕಕ್ಕೆ ಮುನ್ನ ಆದ ಬೆಳೆವಣಿಗೆಗಳು.
I haven’t come across anyone who has described in detail the services rendered to Kannada literature by the doyen of drama, Nāṭaka Śiromaṇi A V Varadacharya. The plays that he produced never saw publication – i.e. they were never printed as books. Words are inadequate to describe the charm of his scripts, songs, and poems. I used to marvel when I would hear how flawless, rich with emotions, and brilliant his plays were.
Maharaja Ranjit Singh stands in the forefront of this great Sikh warrior tradition. It was Ranjit Singh who reestablished Sanatana Dharma in the North Western regions (Afghanistan and surroundings) of Bharata after the downfall of the Mughal Empire. He was the nightmare of the British.
While at one end, Virāṭa was in the process of releasing the cows captured by Suśarma, at the other end of the kingdom, Duryodhana—accompanied by Bhīṣma, Droṇa, Karṇa, Kṛpa, Aśvatthāma, and others—captured the cows of Virāṭa. Looking at that, the chief of the cowherds rushed to the palace and came to Virāṭa’s son Bhūmiñjaya or Uttara and pleaded, “O Prince! Your cows are being captured; rush, go at once, and protect them! When the king isn’t present, you are verily the king.
“आचिनोति च शास्त्रार्थानाचारे स्थापयत्यपि।
स्वयमाचरते यस्मादाचार्यस्तेन चोच्यते॥”
“An Acharya is one who consolidates the essentials of a knowledge system, establishes them in tradition, and himself observes them in practice”